Thera 1.100: Devasabha2
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(100):Devasabha2 Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =100. Devasabha (2)1= Reborn in this Buddha-age at Kapilavatthu in the family of a Sākiyan (king)rāja, he was named Devasabha. When grown up he believed when he saw the Lord(Buddha) appeasing the quarrel between Sākiyans and Koliyans,2 and was established in the Refuges. Again, he went when the Lord(Buddha) was staying at the Banyan Park, this time entering the Monk’s order. He won arahantship(enlightenment), and living on the bliss of his emancipation(nirvana), he burst forth in rapture with this saying(gatha): ---- 100 Sammappadhānasampanno satipaṭṭhānagocaro,|| Vimuttikusumasañchanno parinibbissatyanāsavo' ti.|| || ---- 100 whosoever supreme endeavour did put forth, Whose range is in the fourfold attentiveness,3 He with fair flowers of Liberty enwreathed, Sane and immune, will reach the perfect peace.4 ---- Thus the Tbera declared aññā''(supreme attainment).'' ---- 1 See LXXXIX. 2 See Kuṇāla-Jātaka, Introduction, Jātaka, v. 412 ff. and above, LXXIX. 3 See Compendium, p. 179; Dialogues, ii. 327 ff. 4 Lit., will parinibbān-''ate void of āsava's. The Commentary says, perfected by both ''sa-upādiseaa and anupaditesa Nibbāna (cf. Compendium, p. 153, n. 5). 'Sane and immune' is used throughout these verses to express the awkward term an-āsavo. ---- =1.10-10 100 Commentary on the stanza of (Dutiya) Devasabhatthera= The stanza starting with sammappadhāna sampanno constitutes that of the venerable Thera Devasabha. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating good deeds condicive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home, at the time of the Blessed One Sikhi. On having attained the age of intelligence, he happened to have sighted the Blessed One Sikhi, One day, became pious-minded and made reverential offering of Bandhujīvaka flowers. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn in the Sākiyan royal family at Kapilavatthu, when this Buddha arose. His name was Devasabha. On having come of age, he happened to have seen Buddha’s power when the Master came for the purpose of calming down (vūpasama) a quarrel (kalaha) over a pillow (cumbaṭa), became pious-minded, got established in the refuges (sarana) and again, he approached the Master, When the latter was residing at the Nigrodha monastery, aptly gained pious faith, became a monk, had his preliminary duties (pubbakicca) done (kata); did deeds of developing spiritual insight (vipasanā), and attained Arahantship but before long. Hence, has it been said in the Apadāna.-- “Having strung (lagetvā) Bandhujīvaka flowers with a piece of string (suttaka), I specially offered the same to Buddha Sikhi, the kinsman of the world. Similar to the moon Buddha Sikhi was clean (vimala) and pure (suddha). Clearly pleasant (vippasanna) and placid (anāvila); pleasurable (nandī) existence (bhava), had been entirely exhausted; He had overcome (tinna) His attachment (visattika) to the world. Making the multitude of men enter nibbāna (nibbāpayantaṃ); having crossed over to the further shore of nibbāna (tinnaṃ) He happened to be superior (varaṃ) to those who cause to cross over (saṃsāra); (I saw) the sage meditating deeply (jhāyantaṃ) in the forest, one pointed and well-composed (susamāhitaṃ). It was thirty one aeons (kappa) ago, from now, that I then did my deed; I do not remember any evil existence; this is the fruitful result of making reverential offering of Buddha. In the seventh aeon (kappa) earlier than this a greatly famous monarch of men. (manunindo) was a very strong world- king, named Samantacakkhu. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke a stanza by way of making a joyous utterance (udāna), since there arose in him zest (pīti) and delight (somanasa) depending on (nissāya) the bliss of emancepation (vimuttisukha) achieved (adhigata) by himself. 100. “He who is endowed with right exertions (sammappadhāna), having establishment of awareness (satipaṭṭhāna) as his pasture (gocaro), well covered over (sañehanno) with flowers (kusuma) of emancipation (vimutti), the canker-free (anāsavo) will enter complete nibbāna. There, sammappadhāna sampanno means: he who had become replete with four kinds of right effort (sammappadhāna); he who stood having accomplished (sampādetvā) doing duties which ought to be done; thus, is the meaning. Satipaṭṭhānagocaro means: This one had the place of occurrence (pacatti), the pasture, comprising such foundations (paṭṭhāna) of awareness as reflection (anupassana) on the physical body (kāya) etc.; thus, satipaṭṭhānagocaro (the pasture of foundations of awareness; the man whose mind is well-established in the four foundations of awareness; thus, is the meaning. With the grace of quality (gunasobha) the self-same emancipation (vimutti) constitutes absolutely (parama) sweet scented (sugandha) flowers (kusuma); well covered, ornamented and adorned but excellently (sammā); thus, vimuttikusumasañchanno. Parinibbissatyanāsavo means: a monk, regulating his life (paṭipanno) rightly (sammā) in this manner, would become canker-free (anāsavo), and will enter parinibbāna by such an elelment (dhātu) of nibbāna as with or without the substratum of existence (upādisesa); thus, is the meaning. This self-same stanza did constitute the exposition of the Thera’s aññā(attainment). The Commentary on the stanza of the (second) Thera Devasabha is complete. The Commentary on the tenth Chapter is complete. ----